The Analects, by Confucius

Book 11

The Master said, “The men of former times in the matters of ceremonies and music were rustics, it is said, while the
men of these latter times, in ceremonies and music, are accomplished gentlemen.

“If I have occasion to use those things, I follow the men of former times.”

The Master said, “Of those who were with me in Ch’an and Ts’ai, there are none to be found to enter my door.”

Distinguished for their virtuous principles and practice, there were Yen Yuan, Min Tsze-ch’ien, Zan Po-niu, and
Chung-kung; for their ability in speech, Tsai Wo and Tsze-kung; for their administrative talents, Zan Yu and Chi Lu;
for their literary acquirements, Tsze-yu and Tsze-hsia.

The Master said, “Hui gives me no assistance. There is nothing that I say in which he does not delight.”

The Master said, “Filial indeed is Min Tsze-ch’ien! Other people say nothing of him different from the report of his
parents and brothers.”

Nan Yung was frequently repeating the lines about a white scepter stone. Confucius gave him the daughter of his
elder brother to wife.

Chi K’ang asked which of the disciples loved to learn. Confucius replied to him, “There was Yen Hui; he loved to
learn. Unfortunately his appointed time was short, and he died. Now there is no one who loves to learn, as he did.”

When Yen Yuan died, Yen Lu begged the carriage of the Master to sell and get an outer shell for his son’s
coffin.

The Master said, “Every one calls his son his son, whether he has talents or has not talents. There was Li; when he
died, he had a coffin but no outer shell. I would not walk on foot to get a shell for him, because, having followed in
the rear of the great officers, it was not proper that I should walk on foot.”

When Yen Yuan died, the Master bewailed him exceedingly, and the disciples who were with him said, “Master, your
grief is excessive!”

“Is it excessive?” said he. “If I am not to mourn bitterly for this man, for whom should I mourn?”

When Yen Yuan died, the disciples wished to give him a great funeral, and the Master said, “You may not do so.”

The disciples did bury him in great style.

The Master said, “Hui behaved towards me as his father. I have not been able to treat him as my son. The fault is
not mine; it belongs to you, O disciples.”

Chi Lu asked about serving the spirits of the dead. The Master said, “While you are not able to serve men, how can
you serve their spirits?” Chi Lu added, “I venture to ask about death?” He was answered, “While you do not know life,
how can you know about death?”

The disciple Min was standing by his side, looking bland and precise; Tsze-lu, looking bold and soldierly; Zan Yu
and Tsze-kung, with a free and straightforward manner. The Master was pleased.

He said, “Yu, there!-he will not die a natural death.”

Some parties in Lu were going to take down and rebuild the Long Treasury.

Min Tsze-ch’ien said, “Suppose it were to be repaired after its old style;-why must it be altered and made
anew?”

The Master said, “This man seldom speaks; when he does, he is sure to hit the point.”

The Master said, “What has the lute of Yu to do in my door?”

The other disciples began not to respect Tszelu. The Master said, “Yu has ascended to the hall, though he has not
yet passed into the inner apartments.”

Tsze-kung asked which of the two, Shih or Shang, was the superior. The Master said, “Shih goes beyond the due mean,
and Shang does not come up to it.”

“Then,” said Tsze-kung, “the superiority is with Shih, I suppose.”

The Master said, “To go beyond is as wrong as to fall short.”

The head of the Chi family was richer than the duke of Chau had been, and yet Ch’iu collected his imposts for him,
and increased his wealth.

The Master said, “He is no disciple of mine. My little children, beat the drum and assail him.”

Ch’ai is simple. Shan is dull. Shih is specious. Yu is coarse.

The Master said, “There is Hui! He has nearly attained to perfect virtue. He is often in want.

“Ts’ze does not acquiesce in the appointments of Heaven, and his goods are increased by him. Yet his judgments are
often correct.”

Tsze-chang asked what were the characteristics of the good man. The Master said, “He does not tread in the footsteps
of others, but moreover, he does not enter the chamber of the sage.”

The Master said, “If, because a man’s discourse appears solid and sincere, we allow him to be a good man, is he
really a superior man? or is his gravity only in appearance?”

Tsze-lu asked whether he should immediately carry into practice what he heard. The Master said, “There are your
father and elder brothers to be consulted;-why should you act on that principle of immediately carrying into practice
what you hear?” Zan Yu asked the same, whether he should immediately carry into practice what he heard, and the Master
answered, “Immediately carry into practice what you hear.” Kung-hsi Hwa said, “Yu asked whether he should carry
immediately into practice what he heard, and you said, ‘There are your father and elder brothers to be consulted.’
Ch’iu asked whether he should immediately carry into practice what he heard, and you said, ‘Carry it immediately into
practice.’ I, Ch’ih, am perplexed, and venture to ask you for an explanation.” The Master said, “Ch’iu is retiring and
slow; therefore I urged him forward. Yu has more than his own share of energy; therefore I kept him back.”

The Master was put in fear in K’wang and Yen Yuan fell behind. The Master, on his rejoining him, said, “I thought
you had died.” Hui replied, “While you were alive, how should I presume to die?”

Chi Tsze-zan asked whether Chung Yu and Zan Ch’iu could be called great ministers.

The Master said, “I thought you would ask about some extraordinary individuals, and you only ask about Yu and
Ch’iu!

“What is called a great minister, is one who serves his prince according to what is right, and when he finds he
cannot do so, retires.

“Now, as to Yu and Ch’iu, they may be called ordinary ministers.”

Tsze-zan said, “Then they will always follow their chief;-win they?”

The Master said, “In an act of parricide or regicide, they would not follow him.”

Tsze-lu got Tsze-kao appointed governor of Pi.

The Master said, “You are injuring a man’s son.”

Tsze-lu said, “There are, there, common people and officers; there are the altars of the spirits of the land and
grain. Why must one read books before he can be considered to have learned?”

The Master said, “It is on this account that I hate your glib-tongued people.”

Tsze-lu, Tsang Hsi, Zan Yu, and Kunghsi Hwa were sitting by the Master.

He said to them, “Though I am a day or so older than you, do not think of that.

“From day to day you are saying, ‘We are not known.’ If some ruler were to know you, what would you like to do?”

Tsze-lu hastily and lightly replied, “Suppose the case of a state of ten thousand chariots; let it be straitened
between other large cities; let it be suffering from invading armies; and to this let there be added a famine in corn
and in all vegetables:-if I were intrusted with the government of it, in three years’ time I could make the people to
be bold, and to recognize the rules of righteous conduct.” The Master smiled at him.

Turning to Yen Yu, he said, “Ch’iu, what are your wishes?” Ch’iu replied, “Suppose a state of sixty or seventy li
square, or one of fifty or sixty, and let me have the government of it;-in three years’ time, I could make plenty to
abound among the people. As to teaching them the principles of propriety, and music, I must wait for the rise of a
superior man to do that.”

“What are your wishes, Ch’ih,” said the Master next to Kung-hsi Hwa. Ch’ih replied, “I do not say that my ability
extends to these things, but I should wish to learn them. At the services of the ancestral temple, and at the audiences
of the princes with the sovereign, I should like, dressed in the dark square-made robe and the black linen cap, to act
as a small assistant.”

Last of all, the Master asked Tsang Hsi, “Tien, what are your wishes?” Tien, pausing as he was playing on his lute,
while it was yet twanging, laid the instrument aside, and “My wishes,” he said, “are different from the cherished
purposes of these three gentlemen.” “What harm is there in that?” said the Master; “do you also, as well as they, speak
out your wishes.” Tien then said, “In this, the last month of spring, with the dress of the season all complete, along
with five or six young men who have assumed the cap, and six or seven boys, I would wash in the I, enjoy the breeze
among the rain altars, and return home singing.” The Master heaved a sigh and said, “I give my approval to Tien.”

The three others having gone out, Tsang Hsi remained behind, and said, “What do you think of the words of these
three friends?” The Master replied, “They simply told each one his wishes.”

Hsi pursued, “Master, why did you smile at Yu?”

He was answered, “The management of a state demands the rules of propriety. His words were not humble; therefore I
smiled at him.”

Hsi again said, “But was it not a state which Ch’iu proposed for himself?” The reply was, “Yes; did you ever see a
territory of sixty or seventy li or one of fifty or sixty, which was not a state?”

Once more, Hsi inquired, “And was it not a state which Ch’ih proposed for himself?” The Master again replied, “Yes;
who but princes have to do with ancestral temples, and with audiences but the sovereign? If Ch’ih were to be a small
assistant in these services, who could be a great one?